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Commentary Index | Return to PrayerRequest.comKeil and Delitzsch Commentary - Psalms 116:10 - 116:10
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Since כִּי אֲדַבֵּר does not introduce anything that could become an object of belief, הֶֽאֱמִין is absolute here: to have faith, just as in Job 24:22; Job 29:24, with לא it signifies “to be without faith, i.e., to despair.” But how does it now proceed? The lxx renders ἐπίστευσα, διὸ ἐλάλησα, which the apostle makes use of in 2Co 4:13, without our being therefore obliged with Luther to render: I believe, therefore I speak; כי does not signify διὸ. Nevertheless כי might according to the sense be used for לָכֵן, if it had to be rendered with Hengstenberg: “I believed, therefore I spake,hy but I was very much plagued.” But this assertion does not suit this connection, and has, moreover, no support in the syntax. It might more readily be rendered: “I have believed that I should yet speak, i.e., that I should once more have a deliverance of God to celebrate;” but the connection of the parallel members, which is then only lax, is opposed to this. Hitzig's attempted interpretation, “I trust, when (כִּי as in Jer 12:1) I should speak: I am greatly afflicted,” i.e., “I have henceforth confidence, so that I shall not suffer myself to be drawn away into the expression of despondency,” does not commend itself, since Psa 116:10 is a complaining, but not therefore as yet a desponding assertion of the reality. Assuming that הֶֽאֱמַנְתִּי and אָמַרְתִּי in Psa 116:11 stand on the same line in point of time, it seems that it must be interpreted I had faith, for I spake (was obliged to speak); but אדבר, separated from האמנתי by כי, is opposed to the colouring relating to the contemporaneous past. Thus Psa 116:10 will consequently contain the issue of that which has been hitherto experienced: I have gathered up faith and believe henceforth, when I speak (have to speak, must speak): I am deeply afflicted (עָנָה as in Psa 119:67, cf. Arab. ‛nâ, to be bowed down, more particularly in captivity, whence Arab. 'l-‛nât, those who are bowed down). On the other hand, Psa 116:11 is manifestly a retrospect. He believes now, for he is thoroughly weaned from putting trust in men: I said in my despair (taken from Psa 31:23), the result of my deeply bowed down condition: All men are liars (πᾶς ἄνθρωπος ψεύστης, Rom 3:4). Forsaken by all the men from whom he expected succour and help, he experienced the truth and faithfulness of God. Striding away over this thought, he asks in Psa 116:12 how he is to give thanks to God for all His benefits. מָה is an adverbial accusative for בַּמָּה, as in Gen 44:16, and the substantive תַּגְּמוּל, in itself a later formation, has besides the Chaldaic plural suffix ôhi, which is without example elsewhere in Hebrew. The poet says in Psa 116:13 how alone he can and will give thanks to his Deliverer, by using a figure taken from the Passover (Mat 26:27), the memorial repast in celebration of the redemption out of Egypt. The cup of salvation is that which is raised aloft and drunk amidst thanksgiving for the manifold and abundant salvation (יְשׁוּעות) experienced. קָרָא בְשֵׁם ה is the usual expression for a solemn and public calling upon and proclamation of the Name of God. In Psa 116:14 this thanksgiving is more minutely designated as שַׁלְמֵי נֵדֶר, which the poet now discharges. A common and joyous eating and drinking in the presence of God was associated with the shelamim. נָא (vid., Psa 115:2) in the freest application gives a more animated tone to the word with which it stands. Because he is impelled frankly and freely to give thanks before the whole congregation, נא stands beside נֶגֶד, and נֶגֶד, moreover, has the intentional ah.